妙法蓮華經文句 10.111

10.111

文為三：一、問，二、答，三、聞品得益。問、答兩番。初番問為二：初、經家敘時者，說東方菩薩竟，次說西方菩薩時也（其一）。說東方生善竟，次說西方生善時（其二）。說東方斷疑竟，次說西方斷疑時（其三）。說東方得道竟，次說西方得道時（其四）。「無盡意」者，《大品》明空則無盡，《大集》明八十無盡門，《淨名》云「夫無盡者，非盡非無盡故名無盡」。總三經，用三觀三智，釋無盡也。「意」者智也，「無盡」者境也。智契於境，單從於境應言無盡，單從於智應言於意，境智合稱故言「無盡意」也。（一）又意者，世出世之本也。（二）又意即法界中道，故言能觀心性名為上定。（三）此約三智三觀釋名也。興問者，《大經》云「具二莊嚴能問能答」。無盡意前以慧莊嚴問觀世音慧莊嚴，佛以慧莊嚴答觀世音慧莊嚴也。佛答為三：一、總答，二、別答，三、勸持名答。總為四：一、人數，二、遭苦，三、聞名稱號，四、得解脫。自有多苦，苦一人、多人受一苦、一人受多苦、一人受少苦。今文百千萬億眾生，多人也；受諸苦惱，多苦也。舉多顯少，多尚能救況少苦耶！遭苦是惡、稱名是善，善惡合為機義也。「而得解脫」是應也，此是機感因緣名觀世音，亦是人法因緣乃至智斷因緣名觀世音。後去例如此結名，不煩文。

The text consists of three parts: first, the questions; second, the answers; third, gaining benefit from hearing the chapter. There are two rounds of questions and answers. The first round of questions has two parts: first, where the compiler of the sūtra sets forth the occasion, it was the time when, having finished speaking of the bodhisattva of the east, he next spoke of the bodhisattva of the west (first); the time when, having finished speaking of generating goodness in the east, he next spoke of generating goodness in the west (second); the time when, having finished speaking of severing doubt in the east, he next spoke of severing doubt in the west (third); and the time when, having finished speaking of attaining the Way in the east, he next spoke of attaining the Way in the west (fourth). As for "Akṣayamati" (Inexhaustible Intention), the Mahāprajñāpāramitā-sūtra explains that emptiness is inexhaustible; the Mahāsaṃnipāta-sūtra explains eighty inexhaustible gates; and the Vimalakīrti-nirdeśa states, "Inexhaustible means neither exhaustible nor inexhaustible; hence it is called inexhaustible." Combining the three sūtras, the threefold contemplation and threefold wisdom are used to explain "inexhaustible." "Intention" is wisdom, and "inexhaustible" is the object. Wisdom accords with the object. If referred to solely from the perspective of the object, one should say "inexhaustible"; if referred to solely from the perspective of wisdom, one should say "intention." Combining object and wisdom, he is called "Akṣayamati." (1) Furthermore, intention is the basis of both the mundane and the supramundane. (2) Furthermore, intention is itself the Middle Way of the dharma realm; hence it is said that being able to contemplate the nature of the mind is called the supreme concentration. (3) This explains the name in terms of the threefold wisdom and threefold contemplation. As for raising the question, the Mahāparinirvāṇa-sūtra states, "One who possesses the two adornments is able to question and able to answer." Earlier, Akṣayamati questioned Avalokiteśvara's adornment of wisdom by means of the adornment of wisdom; the Buddha answered concerning Avalokiteśvara's adornment of wisdom by means of the adornment of wisdom. The Buddha's answer has three parts: first, a general answer; second, a specific answer; third, an answer exhorting the upholding of the name. The general [answer] has four parts: first, the number of persons; second, encountering suffering; third, hearing the name and title; fourth, obtaining liberation. Suffering inherently has many forms: one suffering afflicting one person, many persons suffering one affliction, one person suffering many afflictions, and one person suffering few afflictions. Now the text speaks of "hundreds of thousands of myriads of koṭis of sentient beings," which means many persons; "undergoing various sufferings and torments" means many sufferings. Mentioning the many illustrates the few: if he can still rescue from many sufferings, how much more so from few sufferings! Encountering suffering is evil; calling on the name is good. Good and evil combined constitute the meaning of the spiritual capacity (ji). "And obtain liberation" is the response (ying). This is the condition of capacity and response by which he is called Avalokiteśvara; it is also the condition of person and dharma, up to the condition of wisdom and eradication, by which he is called Avalokiteśvara. The subsequent cases conclude the name in this manner, without need for redundant elaboration.